Job 36:7 — Word Study
WLCלֹֽא־ יִגְרַ֥ע מִצַּדִּ֗יק עֵ֫ינָ֥יו וְאֶת־ מְלָכִ֥ים לַכִּסֵּ֑א וַיֹּשִׁיבֵ֥ם לָ֝נֶ֗צַח וַיִּגְבָּֽהוּ׃
BSAHe does notlôʼ [withdraw or turn away] takegâraʻ▸ His eyesʻayin [the source of His watchful care] off the righteoustsaddîyq [those who are just and upright, having God's nature] but He enthrones themkiççêʼ [establishes and exalts] withʼêth [near or alongside] kingsmelek [those in positions of royal authority] and exalts themgâbahh▸ [lifts up and honors] forevernetsach [for all eternity, in perpetuity]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יִגְרַ֥ע | he withdraws | Verb, Qal, imperfect third person masculine singular |
| מִצַּדִּ֗יק | from [the] righteous | Preposition |
| עֵ֫ינָ֥יו | eyes his | Noun common feminine dual construct, suffix |
| וְאֶת־ | and with | Conjunction, preposition |
| מְלָכִ֥ים | kings | Noun common, masculine plural absolute |
| לַכִּסֵּ֑א | to the throne | Preposition, noun common masculine singular absolute |
| וַיֹּשִׁיבֵ֥ם | and he has made sit them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| לָ֝נֶ֗צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| וַיִּגְבָּֽהוּ׃ | and they have become exalted | Verb, Qal, sequential imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He does not take His eyes off the righteous, but He enthrones them with kings and exalts them forever. |
| KJV | He withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted. |
| ASV | He withdraweth not his eyes from the righteous: But with kings upon the throne He setteth them for ever, and they are exalted. |
| YLT | He withdraweth not from the righteous His eyes, And [from] kings on the throne, And causeth them to sit for ever, and they are high, |
| WEB | He doesn’t withdraw his eyes from the righteous, but with kings on the throne, he sets them forever, and they are exalted. |
| BBE | Lifting them up to the seat of kings, and making them safe for ever. |
The translations agree on the meaning of God's unwavering attention to the righteous.
The sentence has a main clause followed by two subordinate clauses that elaborate on God's actions toward the righteous.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּרַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 36:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Justice and Care for the Righteousgenerated
Job 36:7 discusses how God maintains His watchful care over the righteous, contrasting His treatment of them with that of the wicked. Elihu emphasizes that God does not withdraw His gaze from those who are just and upright, but instead honors them by placing them in positions of authority alongside kings. This theme of divine justice is prevalent throughout the Book of Job, where the nature of suffering and righteousness is explored.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 16:9 | For the eyes of the LORD roam to and fro over all the earth, to show Himself strong on behalf of those whose hearts are fully devoted to Him. You have acted foolishly in this matter. From now on, therefore, you will be at war.” |
| 2 | Psalm 33:18 | Surely the eyes of the LORD are on those who fear Him, on those whose hope is in His loving devotion |
| 3 | Psalm 34:15 | The eyes of the LORD are on the righteous, and His ears are inclined to their cry. |
| 4 | Zephaniah 3:17 | The LORD your God is among you; He is mighty to save. He will rejoice over you with gladness; He will quiet you with His love; He will rejoice over you with singing.” |
| 5 | 1 Peter 3:12 | For the eyes of the Lord are on the righteous, and His ears are inclined to their prayer. But the face of the Lord is against those who do evil.” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יִגְרַ֥ע, yig.Ra'generated
The verb גָּרַע (gara') means to diminish or withdraw. In this context, it indicates that God does not withdraw His attention from the righteous. The parsing as a third person masculine singular imperfect verb shows that this action is ongoing and active.
The implications of this verb highlight God's commitment to the righteous, ensuring that they are never neglected or diminished in His sight.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is יִגְרַ֥ע, he withdraws, which governs the sentence. The structure includes several phrases that describe the action and its subjects, with a focus on God's relationship with the righteous.
The sentence emphasizes God's active engagement with the righteous, contrasting it with His treatment of the wicked.
Septuagint Backgroundgenerated
The Septuagint translates יִגְרַ֥ע as ἀφελεῖ, which means to take away. This choice suggests a more definitive action of removal, highlighting the contrast between God's attention to the righteous and His dismissal of the wicked.
This rendering indicates a nuanced understanding of God's justice, emphasizing His active role in upholding the righteous.
In plain words — the whole versegenerated
Job 36:7 tells us that God does not take His eyes off the righteous. Instead, He honors them by placing them alongside kings and lifts them up forever. This verse highlights God's constant care and attention toward those who are just and upright.
Frequently Asked Questionsgenerated
It means that God is always attentive and caring towards those who are just and upright, ensuring they are not neglected.
God honors the righteous by enthroning them alongside kings, indicating a position of high authority and respect.
This signifies that God's favor and recognition of the righteous are eternal, providing assurance of their standing with Him.
This verse emphasizes God's justice and care, contrasting the fate of the righteous with that of the wicked, which is a central theme throughout the Book of Job.
Reflection Questionsgenerated
- In what ways have I experienced God's watchful care in my life?
- How can I strive to live righteously, knowing that God honors those who do?
- What does it mean to me that God's attention is always on the righteous?
- How can I encourage others to seek righteousness in light of God's promises?
The early church on this verse — how the Fathers read it
Gregory the Dialogist cites this verse to highlight God's unwavering attention to the righteous and His establishment of kings.
He will not withdraw His eyes from the righteous, but establisheth kings on the throne for ever, and there are they exalted.Early Church Fathers on Job 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 36:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe withdraweth not his eyes from the righteous,.... His eyes of providence are upon them to supply their temporal wants, and to protect and defend them from their enemies, and they are never off of
Read John Gill on Job 36 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted.
Read Robert Jamieson on Job 36 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe never ceaseth to care for and watch over the righteous, no, not when they are afflicted or persecuted, when he may seem to neglect them. Though they may be oppressed for a time, yet ofttimes he not only delivers them, but also raiseth them to the highest honour and happiness in this life; compare ,8; and their felicity is more stable and permanent than that of the wicked. Having mentioned the cause, that God did establish them; he now mentions the effect, that they are or continue to be exalted; they are not cast down from their dignity, as the wicked commonly are.
Read Matthew Poole on Job 36 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:7 He withdraweth not his eyes from the righteous: but with kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted.Ver. 7. He withdraweth not his eyes from the righteous] He is so lost in love, as I may say, toward such that he cannot like to look beside them; he beholdeth them when afflicted with singular care and complacency. Then, if ever, the eyes of the Lord are upon the righteous, and his ears open to their cry, Psalms 34:15; then they may have anything of God, there being no time like that for heariug of prayers, Zechariah 13:9. Times of affliction are times of supplication, Psalms 50:15; Psalms 91:15. They are mollissima fandi tempora…
Read John Trapp on Job 36 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) From the righteous—i.e., the righteous man. (Comp. Psalms 113:5-8.)
Read Charles John Ellicott on Job 36 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. He withdraweth not his eyes] Exactly similar to those words of David, Psalms 34:15: "The eyes of the Lord are upon the righteous." But with kings are they on the throne] I think the words should be read thus:-"But with kings upon the throne shall he place them; and they shall be exalted for ever." The word וישיבם vaiyeshibem, he will establish or place them, should be added to the first clause, as I have done; and then the sense becomes much clearer. Instead of לנצח lanetsach, forever, perhaps to victory would be a better sense: "But with kings upon the throne will he place them; and they shall be exalted or triumph to victory." This is precisely the same idea, and conveyed in…
Read AdamClarke on Job 36 →
CambridgeThe Cambridge Bible for Schools and Colleges7. The second half of the verse reads, But with kings upon the throne He setteth them for ever, and they are exalted. God’s careful providence especially keeps the righteous, whom He exalts to the loftiest stations, 1 Samuel 2:8; Psalms 113:7 seq.
Read Cambridge on Job 36 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe withdraweth not his eyes from the righteous - That is, he constantly observes them, whether they are in the more elevated or humble ranks of life.
Read Albert Barnes on Job 36 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
He does not take His eyes off the righteous, but He enthrones them with kings and exalts them forever.
He doesn’t withdraw his eyes from the righteous, but with kings on the throne, he sets them forever, and they are exalted.
He does not take His eyes off the righteous, but He enthrones them with kings and exalts them forever.
He does not take his eyes off the righteous; but with kings on the throne he seats the righteous and exalts them forever.
Tyndale line
He withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted.
He withdraweth not his eyes from the righteous: But with kings upon the throne He setteth them for ever, and they are exalted.
He withdraweth not his eyes from the righteous: but with kings upon the throne he setteth them for ever, and they are exalted.
He withdraweth not his eyes from the righteous: but with kings are they on the throne; yes, he doth establish them for ever, and they are exalted.
He withdraweth not his eyes from the righteous, but they are with Kings in ye throne, where he placeth them for euer: thus they are exalted.
Strictly literal
He withdraweth not his eyes from the righteous, but with kings on the throne doth he even set them for ever; and they are exalted.
He withdraweth not from the righteous His eyes, And [from] kings on the throne, And causeth them to sit for ever, and they are high,
He does not withdraw His eyes from the righteous, || And [from] kings on the throne, || And causes them to sit forever, and they are high,
He withdraweth not his eyes from the righteous; but [he placeth them] with kings on the throne; yea, he doth establish them for ever, and they are exalted.
He does not withdraw his eyes from righteous people but instead sets them on thrones like kings forever, and they are lifted up.
From the Latin
He will not take away his eyes from the just, and he placeth kings on the throne for ever, and they are exalted.
Simplified
He always pays attention to those who do right, and places them on thrones with kings, honoring them eternally.
Lifting them up to the seat of kings, and making them safe for ever.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with the Septuagint matching all ten words of the Hebrew text. The Dead Sea Scrolls show one word on the leather, with additional words restored by an editor, indicating some textual preservation.
לֹֽא־ יִגְרַ֥ע מִצַּדִּ֗יק עֵ֫ינָ֥יו וְאֶת־ מְלָכִ֥ים לַכִּסֵּ֑א וַיֹּשִׁיבֵ֥ם לָ֝נֶ֗צַח וַיִּגְבָּֽהוּ׃
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[לא] [יגרע] [מצדיק] [עיני׳ו] [ואת] מלכים בכסא [וישיב׳ם] [לנצח] [ויגבהו]
1 word on the leather — 1 partly restored, 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 36:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
גָּרַע (gara) is a primitive root meaning to diminish or withdraw. It covers a range of actions including to scrape off, restrain, and keep back. The verb appears in various forms, indicating different nuances such as being withdrawn or restrained. The entries consistently emphasize its implications of reduction or removal.
[גָּרַע] vb. diminish, restrain, withdraw
Qal
diminish
restrain
withdraw
Niph.
be withdrawn
be restrained
Pi. withdraw = draw up
base
H1639 גָּרַע diminish, restrain, withdraw
1639 gara` gaw-rah'
a primitive root; to scrape off; by implication, to shave,
remove, lessen, withhold:--abate, clip, (di-)minish, do (take)
away, keep back, restrain, make small, withdraw.
גָּרַע (ga.ra) — to dimish.
1) to diminish, restrain, withdraw, abate, keep back, do away, take from, clip
1a) (Qal)
1a1) to diminish
1a2) to restrain
1a3) to withdraw
1b) (Niphal)
1b1) to be withdrawn
1b2) to be restrained
1c) (Piel) to withdraw, draw up
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Prep | Adj — PrepositionHR/Aamsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Conj | Prep — Conjunction · prepositionHC/R
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp — Noun common · masculine plural absoluteHNcmpa
of Judah and Israel. For the list see table at the end of this volume.
כִּסֵּא (kis.se) refers to a seat of honour or throne, often associated with royal dignity and authority. It is derived from a root meaning 'covered' and encompasses meanings like stool and seat. The entries consistently highlight its significance in both literal and figurative contexts.
כִּסֵּא, כִּסֵּה 133 n.m. seat of honour, throne
base
H3678 כִּסֵּא, כִּסֵּה seat of honour, throne
3678 kicce' kis-say'
or kicceh {kis-say'}; from 3680; properly, covered, i.e. a
throne (as canopied):--seat, stool, throne.
see HEBREW for 03680
כִּסֵּא (kis.se) — throne.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
כִּסֵּא (kis.se) — (Hall of) the Throne.
Combined with u.lam (אוּלָם "Hall" H0197I)
This name means throne, seat
כִּסֵּא (kis.se) — throne: seat.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
thron. (kicce', a "seat" in 2Ki 4:10; a "royal seat" in Jon 3:6; thronos): Usually the symbol of kingly power and dignity. Solomon's throne was noted for its splendor and magnificence (1Ki 10:18-20; compare 2Ch 9:17-19). It symbolizes:
(1) The exalted position of earthly kings, rulers, judges, etc., their majesty and power (of kings: Ge 41:40; 1Ki 2:19; Job 36:7, etc.; denoting governing or judicial power: 2Sa 14:9;
Throne
(Heb. kiss’e), a royal chair or seat of dignity (Deut. 17:18; 2 Sam. 7:13; Ps. 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1 Sam. 1:9; 4:13, and of a provincial governor in Neh. 3:7 and Ps. 122:5. The throne of Solomon is described at length in 1 Kings 10:18-20.
The Hebrew word so translated applies to any elevated seat occupied by a person in authority, whether a high priest, (1 Samuel 1:9) a judge, (Psalms 122:5) or a military chief (Jeremiah 1:16) The use of a chair in a country where the usual postures were squatting and reclining was at all times regarded as a symbol of dignity. (2 Kings 4:10; Proverbs 9:14) In order to specify a throne in our sense of the term, it was necessary to add to the word the notion of royalty; hence the frequent occurrence of such expressions as "throne of the kingdom." (17:18; 1 Kings 1:46;
An established emblem of kingly dignity and power, used by sovereigns on all stale occasions. That of Solomon was of ivory, overlaid with gold; having six broad steps, every one guarded by a golden lion at each end, 1Ki 10:18-20. Heaven is called God’s throne, and the earth his footstool, Isa 66:1. His throne is also sublimely described as everlasting, and as built upon justice and equity, Ps 45:6; 97:2. See also Isa 6:2-4; Eze 1:1- 28. Christ is on the throne forever, as the King of heaven, Ps 110:1; He 1:8;
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Hc/Vhw3ms/Sp3mp — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
גָּבַהּ (gabahh) is a Hebrew root meaning to be high or exalted. It can refer to physical height or a figurative sense of arrogance and pride. The word appears in various forms, including Qal, indicating a state of being lofty, and Hiphil, which means to elevate or exalt. There is a distinction in connotation, as it can imply both positive exaltation and negative haughtiness.
גָּבַהּ vb. be high, exalted
Qal
be high, lofty, tall
be exalted
lofty
Hiph. make high, exalt
base
H1361 גָּבַהּ be high, exalted
1361 gabahh gaw-bah'
a primitive root; to soar, i.e. be lofty; figuratively, to be
haughty:--exalt, be haughty, be (make) high(-er), lift up,
mount up, be proud, raise up great height, upward.
גָּבַהּ (ga.vah) — to exult.
1) to be high, be exalted
1a) (Qal)
1a1) to be high, lofty, tall
1a2) to be exalted
1a3) to be lofty
1a3a) to be lofty (of Jehovah's ways-good sense)
1a3b) to be haughty, be arrogant (bad sense)
1b) (Hiphil) to make high, exalt
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
